THAT'LL TEACH HER!

Ludicrous? Inane? Asinine? What adjective wouldbest describe the crazy (that's it!) sentences beinghanded down in the name of justice?

An AP news article was carried in the Owensboro Messenger-Inquirer, Dec. 15, 1974 headlined: "Florida Woman Sentenced: Must Teach Sunday School."

Bertha Costas was found guilty in Dade County,Florida (Miami) of manslaughter. The 23-year-oldwoman had killed her husband by slashing histhroat with a carving knife.

It was pointed out during her trial by prosecutor Leonard Glick, that Mrs. Costas showed no bruisesor other injury to substantiate her claim that aviolent fight had preceded the stabbing.

Her sentence? The convicted murderess was sentenced to teach Sunday School for five years!Different sentiments were naturally expressed bythe judge and the prosecutor. Glick said, "I justthink it's unconscionable." Dade County CircuitCourt Judge Thomas Lee commented (Hold on toyour chairs!): "It's a difficult task to get people toteach Sunday School. It's something worthwhile in my book."

If the judge or the church involved (and yes, therewas a church involved) are interested at all in law,God's law that is, the inspired order is for the FAITHFUL to teach others (2 Tim. 2:2). The olderwomen who are in behavior as becometh holiness are to "teach the young women to be sober, to love their husbands, to love their children, to be discreet, chaste, keepers at home, good, obedient to their ownhusbands, that the word of God be not blasphemed"(Titus 2:4, 5).

But as the judge said, it is rather difficult in somechurches to get people to teach Sunday school.

Brains America's Answer?

These comments may be considered a cheap shotby our many readers who are members of Mensa,but I will bravely take the plunge. Mensa is an international association of people who rank in thetop two percentile group of national intelligence.

Tom Tiede, a syndicated Washington columnist,recently wrote of what the 1,800 associates in America are doing to alleviate the nation's serious problems.

He says that Charles Condon of the Washingtonchapter of this conglomerate of geniuses, explained (while thinking hard), "Oh we have some specialinterest groups. One may be looking into wine tasting, another may be arranging trips to symphonies." As for politics, "No"; as for any weightier problems, "Not that I can think of."

Tiede was admonishing the club to come to gripswith life's more serious pursuits and help us solveour problems.

That's a noble intention, no doubt, but I somehow suspect we'll be at least as well off if the intellectuals stick to their symphonies and other such matters.

The members of this intellectual community areseemingly DESCENDANTS of the Athenians who "spent their time in nothing else, but either to tell,or hear some new thing" (Acts 17:21) and CLOSEKIN (city cousins?) to the tobacco chewers andsidewalk spitters who assemble around county seatcourt houses for similar purposes.

The sword of the Spirit reveals the truth of thematter: "And again, the Lord knoweth the thoughtsof the wise, that they are vain" (I Cor. 2:20).

It may sound trite to some, but let us be assuredthat the ANSWER is not brains, but Jesus Christand His word.

Now, what's the question?

Despisers of Those That Are Good

Brother Adams has forwarded to me an article bythe movie and TV critic of the Louisville Times,Howard Rosenberg. The review is titled: "MaybeTV Is Coming of Age: A Goodie-Goodie Show Bitesthe Dust" (Louisville Times, Dec. 6, 1974).

Mr. Rosenberg says: "The ousting of 'Apple's Way' by CBS was greeted here with unrestrainedjoy. Break out the champagne. One less goodie-goodie to contend with.

" 'Apple's Way' was the natural progression of 'The Waltons'. Earl Hamner created both. And George Apple is a grownup John-Boy doing gooddeeds for others and living a just and moral life inanother era and another part of the country.

"Disgusting.

"I was hoping that someday George Apple would be unmasked as a numbers runner. Every timeJohn-Boy says, 'Yes, mamma,' I want to smash a cream pie into his face . . ."

Rosenberg proceeds to gloat in the fact that CBShad "shoved George Apple's halo down his throat." But, he says, there is much yet to be done. He willnot be happy until all the shows feature stars who are "loud, petty, jealous, unreasonable, and on occasion, downright mean" like his heroine, Maude Findlay.

Our critic is afraid that "After a childhood of television brainwashing, kids will enter the realworld someday and find that George Apple doesn't exist, not even in themselves." Therefore, "What wedesperately need are more series about unprincipled,corrupt, dishonorable persons."

Fiddlesticks!

I've never watched Apple's Way, but I fail to seehow any adult could sneer at the warm humanvalues that are taught in such series as Hamner's "Waltons" or Laura Ingalls Wilder's "Little House on the Prairie."

If it be objected that Rosenberg was speaking"tongue in cheek" may I suggest that he get histongue out of his cheek sometimes. There's a fewpeople around who have outgrown the thrill of comicvalentines and April fool's jokes.

Having read Mr. Rosenberg's reviews and comments for over six years in the past, I'm of theopinion that he's a member of a growing clan . . . those described in 2 Timothy 3:3 as "despisers ofthose that are good."

Some of us believe that the joyous family lifedepicted in such wholesome programs can andshould be ours. One good place to begin is to turnthe knob (the one marked "off") when the likes ofMaude Findlay comes on, and get out the Bible,story books, and games and enjoy each other.

A CORRECTION

In the November, 1974 issue of SEARCHINGTHE SCRIPTURES, I wrote on "Schools and Papers." Brief reference was made to two argumentsmade against the schools by Daniel Sommer: (1)that the school is a body other than the church inwhich the Bible is taught and therefore is ruled outon the ground that we are "complete in Christ;" and

(2) that one who gives as he should to the congregation has nothing left to give to a school. Then I commented on the debate in Pasadena,Texas in September, 1974 between Cecil Willis andJesse G. Jenkins and said "both of these arguments were made." Brother Jenkins feels that in this statement I misrepresented him. Surely such wasnot my intention and I am glad to give space forclarification. The following is quoted from his letterto me of December 8, 1974:

"If you had stated in the STS article: 'I can see no difference in the argument made at Pasadena on thechurch as the only collectivity through which Christians may function in teaching the gospel andthe argument Sommer made on how we are 'complete in Christ', I would have made no objection."

"If you had said in the STS article that I arguedthat the Bible department arrangement makes the church treasury optional and that you concludedfrom this that in essence I was saying the samething that Sommer said about one not havinganything left to give to the school if he gave as heshould to the church, I would not have said you made an untrue statement. I would not have agreedthat I was saying in essence what you say Sommerargued, and I may have written you about that, butI would not have said you made an untrue statement."

Certainly, I am unable to see any difference insubstance between the argument Sommer made on "completeness" and the one Brother Jenkins madeon the "collectivity" nor between Sommer's argument on giving to the schools and the one madeby Brother Jenkins that such makes the church "optional." As far as I am concerned, the argumentsof both men come out at the same place. But BrotherJenkins does not feel that they do, necessarily. I mentioned both Sommer's position and the Pasadena debate to place the controversy in historical perspective. But Brother Jenkins is correct in saying that I should have stated that these were my conclusions from his argumentsrather than leaving the impression that he madethese arguments in the form that Sommer did. All of us should take great care in representing whatanother says or believes, including this editor. Our thanks to Brother Jenkins for calling this to ourattention and for his congenial and brotherly disposition in pursuing the case. We hope thiscorrects the matter to his satisfaction and to that of others who have written to make the same point.

COMING DISCUSSION ON SCHOOLS

In light of the preceding statement, it will be ofinterest to many of our readers to know that awritten discussion will soon be under way in thispaper on the school question. This exchange of threearticles on each side of the question of school Bibledepartments will be between Darwin Chandler ofAlto, Texas and Marshall E. Patton of Huntsville,Alabama, one of our regular writers. They are nowat work on the exact proposition and thereafter willsoon be at work on the articles themselves. We will carry the exchange in three consecutive months ofthe paper, with both an affirmative and negativearticle in each issue until it is finished.

Both of these men are capable and will write asbrethren in Christ who have a sincere difference of view on this sometimes explosive issue. The brevityof the exchange will require each man to get to the point and omit extraneous matters. We are unableto report exactly what month the exchange will begin. Both participants have agreed to completethe whole exchange and have it in my hands beforewe begin running it in the paper. Because of thespecial issue in July and our desire not to interruptthe series once it begins to appear in the paper, it ispossible that we will begin it with the August issue.To complete it before the July special, we wouldhave to begin it in the April issue and there is somequestion as to whether or not it can be completed bythen. We will keep you informed.

THE JULY SPECIAL

Yes, we are going to have another special issue inJuly, 1975. This one will be on 'The Home." We will soon be asking our regular writers to prepare articleson various phases of this timely subject. In a daywhen the family is under great pressure in anungodly world, we believe this special will fill aneeded place and will be regarded as a helping handin time of trouble. Christians everywhere are in needof teaching on this subject. We hope congregationswill order bundles to give to every family. These willsell for $25 per 100, the same price we charged forlast year's special. We had such a good reception tothat issue that we have decided to try it again. It isnot too early to place orders for this special on "TheHome."

PHILIPPINE PREACHING TRIP

Travel plans are being completed for the preaching trip to the Philippines to spend the month of April. Cecil Willis and I plan to visit brethren onthe islands of Luzon, Oriental Mindoro, Mindanaoand Palawan. We are finding travel costs muchhigher than 1970 when Brother Willis first visitedthere and 1971, when I was first there. For instance,round trip air fare from Louisville to Manila andback is up $400 from 1971. That does not take intoaccount travel within the country, cost of food and lodging. Both of us are way short of what is neededat this time. I have half of what is required.Brethren who feel a particular interest in that workand might like to assist us in this work are urged tocontact us soon. We both intend to go if we have toborrow the funds, though neither of us can afford todo that. The work in the Philippines continues to befruitful and we are looking forward to seeing thebrethren again and hopeful that our visit will help tostrengthen the brethren where we shall visit.

CLEVELAND, OHIO

For thirty-two years I have been preaching in Cleveland, Ohio. I flew from Philadelphia toCleveland for a meeting with the old Shaw Avenuecongregation in 1941. The DC3 at that time was thelatest thing in the sky and was a great improvementover the old Lockheed Loadstar which would seat but 18 people. I have just finished a meeting withthe Lorain Avenue congregation with ten precioussouls being baptized into Christ.

Cleveland is one of America's major cities with aheavy Catholic population. If there ever was a placewhere the brethren who were "on the march" should have grown, it would have been Cleveland. With thepassing of the years the Shaw Avenue brethrenbought everything the liberals had to sell. When thedivision arose over the institutional question, theysold their old property and built a new fine meetinghouse in a more desirable neighborhood that wouldseat six or seven hundred people. They put in akitchen and fellowship hall and just knew that all of this, together with their new program, would makethe church grow.

In the meanwhile the Lorain Avenue congregationwith E. A. Dicus, continued to do things accordingto the scripture. Brother Dicus is a graduate of Purdue University, a preacher, an elder, and thehead of a company that makes steel cables for industry. He is the son of A. W. Dicus who is knownin later years for his ability as a song writer. During the years that have passed, the Lorain Avenuechurch was called "anti," "old fashioned," and othernames because it would not go along with thefashions of the day. It continued to ask for Bibleauthority and call Bible things by Bible names andto do Bible things in Bible ways. They erected a newbuilding at 13501 Lorain Avenue and continued tosee to their own business and stay out of the affairsof other congregations. Oh, they were asked by Highland and others to get on the "band wagon"but brother Dicus and the other elder, Brother RileyNorris refused.

You have by now guessed the purpose of thisreport. The Lorain Avenue congregation is todayjust about as big as the Forest Hills church whichwas the old Shaw Avenue brethren. That gets me tothe point: The liberals have no magic formula tomake the church grow. They have all the problemswe have and a lot more. We had already gained thestrength to do all of the things that the institutional brethren are doing before the division ever came. Bypreaching the "old Jerusalem" gospel we had movedoff the back streets and up on the main avenues ofalmost every city in the land. Yet they, by buying buses and starting a "bus ministry", copied afterthe denominations and in at least some places offerinducements to get the children to ride to services.They probably know that the minute they stop thiskind of thing most of the riders will go elsewhere.They continue to come to service one and two to acar and expect the so-called bus ministry to breakrecords. There is nothing unscriptural about givinga man a ride to hear the gospel if he has no way of hisown, but to depend on a "bus ministry" to make thechurch grow is about like depending upon a humaninstitution to do the work of the church. All the personal contact is lost.

Yes, if the institutional way ever worked anywhere, it should have worked in Cleveland, but itdid not. Forest Hills now has the back of the fine new building roped off so the ones who do come will sit near the front of the building for which they wentheavily in debt.

MIRACLES —NO. 2

Among the different kinds of miracles that Jesusand his disciples worked, the miracles of healing aregiven the most prominence today. The reason forthis is that body ailments are the easiest to fake amiracle. For instance, a person who has functional paralysis or hysterical blindness can be cured by suggestion. This is palmed off as a miracle.

Too, many people with cancer, arthritis, emphysema, etc., think they are miraculously healeddue to over-wrought emotions induced in these healing campaigns, but they find themselves in a state of relapse the next day.

In many cases we simply have to take a person's word for it that he was sick and is cured as there is no valid evidence that he was either sick or cured. It is quite possible, even probable, for people who areignorant of human anatomy and bodily functions tobe mistaken about their illness and misinterpret their so-called cure.

It is obvious to any honest person that the miracles of healing in the New Testament were altogether different than what is taking place today among the pseudo miracle-workers. Let us notice:

(1) Jesus healed all manner of illnesses. In GalileeJesus healed "all manner of sickness and all manner of disease among the people" (Mt. 4:23). No case was too difficult. There was no screening toeliminate the hard and extreme cases from seekinghealing. In fact, Jesus specialized in the afflictionsthat were obvious.

Jesus healed the impotent man who had notwalked for 38 years (Jn. 5:1-16), restored a deformedhand (Mt. 12:9-14), cured a palsied man who could not walk (Mt. 9:1-8) healed lepers (Lk. 17:11-19),and gave sight to a man who had been blind frombirth (Jn. 9:1-41). I defy the modern "miracleworkers" to duplicate these things.

(2)AU miraculous healing was instantaneous. Read the miracles of Jesus and you will observe such statements as, "immediately made whole," "healed the selfsame hour," "cured that very hour," etc. Healing was not progressive. It was not a matter of"making improvement" or "getting better," but thesick were made whole at once.

The nearest the New Testament comes to anyexample of progressive healing is the blind man atBethsaida (Mk. 8:22-26). There were two instances of healing in his case. The first time he partially saw,seeing men as trees, walking. When Jesus againplaced his hands upon his eyes, he saw every man clearly. Observe, however, this was not progressivehealing as is maintained today. The first time the man instantly saw, though indistinctly. The secondtime (shortly later and not days, weeks or months)the man instantly saw clearly.

(3) Faith was not uniformly a prerequisite to healing. Really, there is only one time when Jesusactually required faith for healing. When the two blind men asked Jesus to have mercy on them, Jesussaid, "Believe ye that I am able to do this?" Theysaid, "Yea, Lord." Then Jesus touched their eyes,and said, "According to your faith be it unto you" (Mt. 9:27-31).

Others were healed on the basis of their faith, such as the woman with the issue of blood (Mk. 5:25-34),but faith was not made a pre-condition. Some werehealed on the faith of others. Two examples are the Nobleman's son (Jn. 4:46-54) and the demoniac child (Mt. 17:14-21). Here is a challenge for the modern "miracle-workers." Instead of the "miracleworker" making faith a requirement on the part ofthe sick, why does he not say, "If you are ill and donot have enough faith to be healed, I will heal you onmy faith." Of course, these pseudo healers are notgoing to do this because when they fail, it would betheir faith brought in question.

Sometimes no faith was possible whatsoever. The impotent man at the pool of Bethesda (Jn. 5:2-16)did not know who Jesus was until after he was made whole. How could he have believed? Too, the dead who were raised could not have had faith. Hence,when we are told that the afflicted are not healed for a lack of faith, this is an alibi and a convenient dodge to escape their failure.

(4) There was never any question as to the reality of the healings. Even the enemies of Jesus could notrefute the genuineness of his miracles. The closestthey came to it was attributing his work to thepower of the devil, but this is not denying themiracles—just questioning the source of power.Nothing would have suited the Pharisees better thanto have shown that Jesus was a fraudulent miracle-worker, a shyster like Simon the sorcerer.

In regards to the healing of the lame man at thegate Beautiful by Peter, the Jewish court was forcedto say, "What shall we do to these men? for thatindeed a notable miracle hath been done by them ismanifest to all them that dwell in Jerusalem; and we cannot deny it" (Acts 4:16). Many witnesses of today's alleged miracles are suspicious and unconvinced of their authenticity. In fact, they can beexplained as ordinary and natural happenings.

The modern "miracle-workers" use hypnosis and suggestion to accomplish their desired ends. They never cure organic diseases, but only those of a functional nature, such as psychosomatic disorders.Kathyrn Kulhman, Oral Roberts and Leroy Jenkinshave never healed, nor seen healed, a leper, a

withered leg or arm or a blind man whose optic nervewas dead. These afflictions will not respond to theirapproach of mind over matter. If their "miracles"were genuine, none of us would be able to refute thepower of God.

(5) There were no partial healings, nor was thereever a relapse. All of those who were healed weremade completely whole. The woman with the issue of blood was made whole instantly (Mt. 9:22). The impotent man at the pool of Bethesda was immediately made whole (Jn. 5:9). A man's withered hand was restored whole, like as the other (Mt.12:13). Jesus never did a half-way job. When Jesushealed someone, he was healed—made completelywhole.

Many of those who are "healed" in modern healing campaigns still have their old ailments, at least in part. The arthritic person does not feel quiteas stiff in the morning and the pain is less severe.The near-sighted can see a little clearer (he thinks)and the hard of hearing can hear a little better (he believes). If Jesus had healed them, there would have been no more arthritis or dim vision or difficult hearing. They would have been made whole.

Furthermore, all those healed in the New Testament remained cured. They may have gotten sick again, but it was not a continuation of the sameillness. They did not get better for awhile and thenregress, perhaps dying from their former malady. Itis not uncommon today to read of cancer victimsdying of the very malignancy of which they weredeclared cured a few months earlier in a healingcampaign.

Honest people, those free of prejudice and bias,can readily see that God is not working miracles ofhealing today. There is too much difference betweenwhat Jesus did and what is being attempted now.

Note: This article is the first in a series of three. A new version of the Bible often encounters fierce opposition and severe criticism. Upon the publication of the King James translation in 1611,the great Hebrew scholar Broughton wrote a letterto the king declaring that he would rather be tornasunder by wild horses than allow such a version tobe imposed on the Church. He was especially indignant with Archbishop Bancroft, who had taken alead in the work of translation. In his letter Broughton expressed his belief that by and by KingJames, looking down from Abraham's bosom, " ... shall behold Bancroft in the place of torment. ..."The great scholar was outraged at the new version. "In fifteen verses of Luke 3," he wrote, "the translators have fifteen score of idle words to account for in the Day of Judgment." Although it waslater to bring the whole English world under itsspell, the King James version did not at first receivea fair, unprejudiced reception.Two hundred and seventy-five years later theflower of British scholarship The English Revised Standard Version withered under the scorchingblasts of numerous critics. In a sermon delivered on June 7, 1885, George Sayles Bishop charged " ... that the Revised Version of the New Testament is based upon a new, uncalled for, and unsound Greektext—that mainly of Drs. Westcott and Hort, whichwas printed simultaneously with the revision andnever had seen light and which is the most unreliabletext perhaps ever printed. ..." Further and more scathing criticism came from the brilliant John W.Burgeon, who became famous for his skillful defense of the Textus Receptus, which was the Greek textthat served as a basis for the King James. Commenting on the Greek text used by the revisers ofthe English Revision and later by the committeethat produced the American Standard, Burgon wrote, "I am utterly disinclined to believe, sogrossly improbable does it seem, that at the end of 1800 years much of the text of the Gospel had inpoint of fact to be picked by a German critic out of awaste-paper basket in the convent of St. Catherine;and that the entire text had to be remodeled after the pattern set by a couple of copies. . . ." Thiscriticism was directed at the work of the 101 scholars who produced The English Revised StandardVersion of 1885 and the American Standard Version of 1901. As a result of their labors, the American committee published the American Standard Version in1901, incorporating the emendations they had recommended to the English committee, some of

which British scholarship had seen fit to exclude.The version was a monumental product of international collaboration and scholarship, achievingin later years almost universal endorsement.

Yet notwithstanding its accuracy and trustworthiness, the version of 1901 had fallen much intodisuse by the 1950's.

In 1960 the New American Standard Bible was made available to the public with the intent of renewing interest in the American Standard of 1901.Time having made obsolete words and expressionsthat once were in current usage, the translators aimed at presenting the text of the version of 1901 inclear and contemporary language yet with an awareness ". . . of the ever-present danger ofstripping divine Truth of its dignity and originalintent. ..."

Unlike the English Revision of 1885, the New American Standard Bible was well-received and has become popular among conservative students of theScriptures during the fourteen years of its existence.A point in its favor was that the Greek text underlying the version was the Nestle text, which is acompilation of the best texts of the Nineteenth Century, those of Tischendorf, of Westcott and Hort, and of Weiss.

But in 1973 this version was subjected to severecriticism in a book published by one of our brethren.Twenty arguments were made against the version.Some of the arguments were elaborate; others werebrief. All of them were impressive.

I would like now to deal with the first ten.

Argument 1

Matthew 5:17. The word abolish as used in the

New American Standard is a mistranslation and inexcusable.

Answer 1

The Greek text has the word katalusai. A Greek-English Lexicon of the New Testament and OtherEarly Christian Literature, translated by Arndt andGingrich, defines katalusia: "Do away with, abolish, annul, make invalid, do away with, annul orrepeal the law."

Argument 2

Mark 1:4. ". . . the baptism ..." has been changed to "... a baptism ..." Such is a departurefrom the truth. (A quotation of Alexander Campbellis given in which he bases the whole of an argumenton the word the.)

Answer 2

The word the is not in the Greek text. The argument is based on a non-existent word. A baptism or baptism is a proper translation. The definite article often has no counterpart in the Greekbut is often placed in the text to make the Englishread more smoothly.[To be continued]

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CALVINISM — NO. 2

In a previous article we gave consideration to Calvin's doctrine of predestination, showing that he taught certain individuals were ordained to salvation and others to damnation. If this were true,something must be done with the Bible teaching that Jesus Christ tasted death for every man (Heb.2:9). This Calvin seeks to do with his concept of limited atonement.

Limited Atonement

What is meant by the doctrine of "limited atonement" or "partial redemption or election"? Letus read from the Philadelphia Confession of Faith these words: ". . . It pleased the Lord to make a covenant of grace wherein he freely offereth untosinners life and salvation by Jesus Christ, requiringof them faith in him that they may be saved; andpromising to give unto all those that are ordainedunto eternal life his Holy Spirit to make them willingand able to believe" (Article 7). "Others not elected. . . they neither will nor can truly come to Christ, and therefore cannot be saved" (Article 10). "Goddid from all eternity decree to justify all the elect,and Christ did in the fullness of time die for their sins . . . (Article 11). ". . . God was pleased to giveforth the promise of Christ . . . as the means of calling the elect ..." (Article 20).

By "limited atonement" Calvin taught that Jesusdid not die for everyone but just for those elected tosalvation by God's predestination. What saith the Scriptures?

Animal Blood

Paul said that it was by Jesus Christ that "we have now received the atonement" (Rom. 5:11). Theblood of animals would not take away sin. "And forthis cause he is the mediator of the new testament,that by means of death for the redemption of thetransgressions that were under the first testament,they which are called might receive the promise ofeternal inheritance" (Heb. 9:15). "Without sheddingof blood is no remission" (Heb. 9:22). "Now once inthe end of the world hath he appeared to put awaysin by the sacrifice of himself" (Heb. 9:26). "So Christ was once offered to bear the sins of many"(Heb. 9:28). "For it is not possible that the blood ofbulls and of goats should take away sins" (Heb.

10:4). Since animal sacrifice could not take away sin, ittakes the blood of Christ to atone for sin.

Christ's Sacrifice

The sacrifice of Christ was an unlimited sacrifice, made for all mankind. His sacrifice was "to bear the sins of many" (Heb. 9:28). "Christ also hath once suffered for sins, the just for the unjust . . ." (I Pet. 3:18). "He isthe propitiation for our sins; and not for ours only, butalso for the sins of the whole world" (I John 2:2)."Every creature" in "the world" was to have the gospel preached unto him that he might "be saved" (Mk. 16:15-16). "Whosoever believeth" in "the world" could have "everlasting life" (John 3:16). Jesuscame "to seek and to save that which was lost" (Lk.19:10). Christ "died for all" (2 Cor. 5:14). Christ's willis for "all men to be saved" (I Tim. 2:3-6) because he"gave himself a ransom for all." By God's grace Jesus"should taste death for every man" (Heb. 2:9). God does not will "that any should perish, but that all shouldcome to repentance" (2 Pet. 3:9). From these passagesone learns that the sacrifice of Christ was an unlimited sacrifice. Jesus died for all and not for certain ones.

However, while Christ's sacrifice was for everyone, all will not be saved. The sacrifice of Christ that was unlimited and universal in scope doesnot imply universal salvation. Salvation is in reach ofall men and is conditional upon man accepting by faithful obedience the conditions of salvation. Jesus said one must "do the will of my Father which is inheaven" in order to "enter into the kingdom of heaven"(Mt. 7:21). He asked, "why call ye me, Lord, Lord, anddo not the things which I say?" (Lk. 6:46). Christ affirms in order for one to "have life" they must "cometo me" (John 5:40). Peter told people to "repent and be baptized" in order to have the "remission of sins" (Acts 2:38). Obedience to the gospel was necessary toavoid everlasting destruction (2 Th. 1:6-9). Christ is "the author of eternal salvation unto all them that obeyhim" (Heb. 5:8-9). Salvation is conditioned upon oneobeying Christ; when one disobeys Christ, salvation isnot promised to him. One can choose to be saved (Acts2:40) or he chooses to be lost by not seeking salvation.

Proof Texts

(1) John 10:11, 14, 15. From this passage it istaught that Jesus died for "sheep" and for no others orthat he did not die for "goats." This passage does notcontrast the final judgment as Mt. 25:31-46 does using the expression "sheep" and "goats." One can press a figure of speech to the point of missing the lesson intended by Jesus. Jesus gave his life for his sheep, the sheep being those that "hear his voice" (verse 3).The sheep can "follow him" (verse 4), one can "enter in"(verse 9), and "they shall hear my voice" (verse 16). This shows activity upon the part of the sheep.Calvinism teaches a sheep can not act until moved bya special act of the Holy Spirit.

Jesus taught a sheep could either choose to follow ornot follow him.

(2) Acts 20:28 teaches the church was purchased with the blood of Christ. Calvinists teach that none but the church was purchased, therefore those not in the church were not bought by the Lord. This passage affirms the blood of Christ bought the church, however, this verse is not the total New Testament teaching on the blood of Christ. Those who were "far off" were "made nigh by the blood of Christ" and both Jew and Gentile were reconciled unto God "in one body by the cross" (Eph. 2:13-16; 4:17). By the blood of Christ some were redeemedand forgiven (Eph. 1:7). If one had not been away from God they could not be given redemption or forgiveness. (3) Eph. 5:25-27. Christ gave himself for the church and this is supposed to prove that Christ did not die for the sins of those not in the church or those not elected. Those added to the church (Acts 2:47) needed "remission of sins" before they were saved (Acts 2:38). Having been saved from sin, the Lord added them to the church, thus church members in the New Testament had been lost, were saved and added to the church.

Romans 2:11

God is said in Rom. 2:11 to be no respecter of persons. If Christ did not die for all mankind, then heis a respecter of persons, and would be responsible forboth those who are saved and those who are lost.

This article is being written on November 6, 1974.I am to preach in the pulpit at Westview in Hartsell next Sunday, the Lord willing. That will be exactlysix months since I last stood before an audience to preach. It was a massive heart attack that put medown. I have since had open heart surgery to correctthe damage. The operation seems to have been successful. The surgeon thinks I will be completelywell as far as the heart is concerned, when thehealing process from the surgery is over and fullstrength returns. This was a hard experience to onewho had had more than forty active years of preaching without special sickness. I failed to be inmy place when I had mumps in 1949. I was thereevery other Sunday in all those decades.

The shock of the attack and the surgery wereenough to remind me that "it is appointed unto manonce to die." Plans for a busy year can come to asudden halt, reminding us that we "ought to say, ifthe Lord will, we shall live, and do this, or that." We all know that we must die, but we may live as ifthere were no death or judgment to follow. Arethere, do you suppose, more people who know God'swill, and with weak faith plan to sometime be faithful, than there are faithful people? Let this article remind you that you have no lease on life. You haveopportunity now, but who knows what will be on the morrow? You wait at your own risk. The Lord hasshown much love for us. Should we spurn this love?

If one knew that he yet had forty years for this lifeit would still be best by far to become and remain atrue Christian for those forty years. He who made usknows what is best, and love prompted Him to giveus His counsel as to the best life. Those willing tofollow His way "shall receive a hundredfold now inthis time, houses, and brethren, and sisters, andmothers, and children, and lands with persecutions;and in the world to come eternal life" (Mark 10:30).My months in the hospital beds or my bed at homegave me a new insight into this.

Westview church, where I have preached for morethan six years, gave me a good amount more thanmy regular salary rather than cut it off while I couldnot do my work. Hundreds of cards and letters camefrom many friends, both new and old, from alldirections. Many telephone calls came from as manydirections. Many of these letters included unsolicited checks. It seems that from these checks from the church and these good friends, and a good insurance policy, I will end the year as well off financially as I began it, in spite of about fifteenthousand dollars charges from hospitals and doctors. The moral support has been especiallyprecious. I understand the Savior's comment about"brothers and sisters" better than before. Words are inadequate to express my gratitude for the manyevidences of concern, love, and friendship.

I have spent many hours of my life talking topeople who were arguing that it is not necessary tobe in the church. The cards, letters, calls, gifts,visits, and every possible way of showing moralsupport in the trying hours would be but a reminderof the great gift of eternal life made possible by thelove of God and the blood of Christ. I am not lookingfor an excuse to get out of the Lord's house. I preached during those years when the bitter letters,calls, etc., were coming with the titles like anti,fanatic, etc., being freely used, but after forty threeyears of trying to preach I can say, "Thanks be toGod for his unspeakable gift." It has been a wonderful privilege to be in the church of the Lord. While I was still young I got started telling people Ibaptized that if they ever regretted it to write andtell me. I often do the same now, but no such letterhas ever come. I have had people confess, even withtears, the regret and shame they felt in backsliding.Christ loves His church. Surely I should love mybrethren. My hard summer reminded me of this forcefully.

One of the most amazing things of all the happenings of the summer was the speed with which thenews spread to England, Canada, Okinawa, and many states of our Union. I was in a meeting at thesmall Garden City church at Savannah, Georgiawhen the attack came. Very few people knew I wasthere. Neither radio, TV, nor newspapers caredwhere I was, but the calls, letters, cards, etc.,mentioned began coming at once. Can you explainthis? The church family is a close knit family. Do notforget this fact. If one learned of the attack, his callhome would include the news. Announcements would be made where I had friends, who had heard,and news would fan out from there. We all have sinned and come short of the glory of God, but wecan still say there is good in these faithful membersof the Lord's church. I wish we could persuadethousands more to become what the Lord recommends.

So many of the cards, calls, and letters said, "We are praying for you privately and in the public services." "The effectual fervent prayer of a righteous man availeth much" (James 5:16). Do youremember this verse? It means more to me now since I was reminded in trying times. It is appointed untoman once to die. The Lord invites His children to make their requests known, even if He must answerin the negative. I am thankful for the invitation to come boldly to the throne of grace. Thanks to all of youwho offered a prayer in my behalf. May the will of theLord be done in your life and mine.

Should my summer help me to be more thoughtfulof those who suffer? Should something make you more thoughtful of your good friends, neighbors,and brethren? "He shall set the sheep on his righthand, but the goats on the left. Then shall the kingsay unto them on his right hand, Come, ye blessedof my Father, inherit the kingdom prepared for youfrom the foundation of the world" (Matt. 25:33, 34).Do you remember the rest of this? Would it be goodto go right now and read the whole passage again?Some who are not our brethren could benefit from our interest and concern. What can do more to break down the wall of prejudice than kindness put into action? Love, and do good, even to your enemies.Our Lord went about doing good.

Time to think is good for us. Older people tend tothink back over the years. I surely spent much time doing this, but I looked ahead with wonder. Peoplemy age will pass, but there is another generation coming on. There are some wonderful young preachers, and young men and women who are building Christian homes. Cancer, strokes, heart attacks, etc., have recently come to some of the Lord's servants, whom I have known and loved for along time. I hate to think of their passing, but passthey will. There will be no vacuum when mygeneration is gone. Surely the next will not make a bigger failure in dealing with problems than wehave. We did not preach enough back in the thirtiesand early forties on institutionalism and the socialgospel as we should. We waited too late. Let thenext generation be more vigilant and effective thanwe have been. The adversary, the devil, still goesabout seeking whom he may devour.

"GOADING GOODLETTSVILLE"

I enjoy reading papers published by the brethren.In the April 3, 1973 issue of the Firm Foundation, apaper published in Austin, Texas, I read an interesting article by Brother J. W. Roberts on "CreedMaking" within the confines of the church.

Brother Roberts went back in church history showing the fallacy and futility of creed making inthe church. He called our attention to an incident which took place back in 1863. It was Isaac Errettwho wrote his document called "A synopsis of thefaith and practice of the church of Christ." Afterthis thing was published, Moses E. Lard crawled histimber in the next issue of Lard's Quarterly. Brother Lard said, "There is not a sound man in our rankswho has seen the preceding synopsis that has notfelt scandalized by it. I wish I had one decentapology for its appearance."

After telling of this incident, and others, BrotherRoberts said he felt scandalized by what took placein another paper called Words of Truth, published by Gus Nichols of Jasper, Alabama. He then proceeded to take a Brother Virgil Bradford and thechurch at Goodlettsville, Tennessee for a house cleaning! Here is what he said:

"In the October 20, 1972 issue of Words of Truth published by Brother Gus Nichols of Jasper,Alabama, an article appears, written by BrotherVirgil Bradford, entitled "Elders—What Are Your Teachers Teaching?" Brother Bradford refers to thechurch at Goodlettsville, Tennessee which recentlydevised a doctrinal test that all teachers in the church must pass before being allowed to teach inthe congregation. The list of doctrinal questionscontains what the elders consider "essential to a sound teaching program in the church." The questions are published and commended.

There are 26 questions (some duplicates), andthey may be summarized and itemized as follows: Verbal Inspiration, Completion and Finality of Bible, N. T. (not O.T.) our Authority, The Operation of the Holy Spirit in Christians andAliens alike through the Scriptures Alone, Modern Baptism of the Holy Spirit, Creation or Evolution, The Reality of Biblical Miracles, The Reality of Biblical Tongue-speaking, Existence of PresentDay Miracles, The Essentiality of Membership inthe Lord's Church to Salvation, The Possibility of Salvation in Denominationalism, The Salvation of Moral People Outside of the Church, The ChurchVersus the Kingdom—The Kingdom Already Established, The Essentiality of Water Baptism for Salvation, The Acceptability of Union Meetings,The Authorization of Instrumental Music in Worship, The Leadership of Women in Public Assemblies or Mixed Groups, The Subjection of Members to the Elders of Churches, The Acceptability of Taking the Lord's Supper Other Than on Sunday, The Necessity of Attendance of All Services of a Church, The Sinfulness of Social Drinking, Dancing, Gambling, and Smoking, TheFreedom of the Church as to Methods where God Has Not Bound, Church Cooperation in Evangelismor Benevolence, The acceptability of Secret Lodges,The Support of the Elders or Church in Cases ofChurch Discipline, and finally, The Pledge to "report to the Elders if you change any opinion onany of the above things."

Such a list for the purpose set forth is interestingto say the least. My reaction is that the document iscreedal, sectarian, and insulting. It is creedal because it purports to list "the questions essential toa sound teaching program in the church," as thoughthat could not be established from the Bible itself. It is sectarian because it breathes a denominational and sectarian bias in many of its points. It imposesreligious conclusions about many things (e.g., lodges, smoking) that are sociological rather thanstrictly religious. It arbitrarily imposes conformityto group and elder decisions (e.g., how many services one must attend) which cannot be established from the Word of God and ought best be left toChristian freedom. Most seriously it actually statesthe desire of the elders to control the thinking of theindividual by binding him to reveal to the elders anychange in his thinking! The document is an insult tothe Bible in the same way every creedal attempt insults the Bible's completeness and ability to beunderstood. It is an insult to the Restoration attempt to establish N. T. Christianity on the basis ofThe Word of God alone."

First, I want to make it clear that I do not necessarily agree with Brother Robert's comments; but I admire his courage.

You will notice in their "Creed" they have, "Thefreedom of the church as to methods where God has not bound, Church cooperation in evangelism or benevolence." This means that no "Anti" (As theysay) would be allowed in their teaching program.The futility of this creed-making business should beobvious to any Christian. First, the Bible is a sufficient creed. When people understand the Bible,they understand it alike. The Bible does not contradict itself. If it does we might as well throw it inthe trash can. If two people differ on spiritualmatters in the church, it is obvious that one or bothare wrong. Certainly ONE of them has to be wrong. Second, a creed maker is saying he has all the answers. He is not subject to change. I believe every Christian must be subject to change at all times.This has nothing to do with his sincerity or honesty.If I say that I have all the answers and will notchange because, as of RIGHT NOW I am right onall points then I am creed bound whether it iswritten or unwritten. All of us must be sincere and believe we are right but on the other hand we musthave the humility to recognize the possibility of espousing error. Third, a creed curtails the need ofdeep Bible study because all one has to do is memorize what the church leaders tell him. When they have learned that baptism is essential, thatsending to a sponsoring church is all right, and other matters the elders have outlined; then this is it!There is no point in further studying the Biblebecause the Elders have all the answers. I join withLard and Roberts in saying, I have no decent apology for such foolishness!

Disciple - definition—"One who accepts and follows a teacher or a doctrine; a pupil or learner ..."(Funk and Wagnalls Dictionary.)

The Greek word translated "disciple" is mathetes,a learner; thought accompanied by endeavour, therefore one who follows another's teaching. (See Vine, page 316.)

Discipline - definition—"4) Punishment for thesake of training; correction; chastisement." (Funkand Wagnalls Dictionary.)

The Greek word translated "discipline" is sophronismos, saving the mind, primarily, an admonishing or calling to soundness of mind, or toself-control, as used in II Tim. 1:7, A.V., "a soundmind"; R. V., "discipline." (Vine, page 316.)

From the above definitions, we can determine thata Christian is an adherent, a follower of Christ. Onewho has believed and obeys and continues to begoverned by the doctrine of Christ, His Gospel. AChristian is one who learns about Christ and decides to serve Him. Further, a Christian is a person whoconcludes and determines to abide by the disciplineof the Word of Christ.

Discipline Means Correction or Chastisement.

Matt. 18:15 "And if your brother sins, go andreprove him in private; if he listens to you, you have won your brother." Thus, the goal of this "discipline" is to gain or re-gain one's brother.

Matt. 18:16 "But if he does not listen to you, takeone or two more with you, so that by the mouth of two or three witnesses every fact may be confirmed.17 "And if he refuses to listen to them, tell it to thechurch; and if he refuses to listen even to the church,let him be to you as a Gentile and a tax-gatherer."These verses describe "discipline" as administeredby two or three disciples, and then discipline to beadministered by the whole congregation.

The first goal is the saving of the erring brother'ssoul. But a secondary purpose is that of cautioningother members of the church who might be enticedto copy the erring brother, if he is permitted to gohis way without congregational discipline.

Note The Disciplinary Effect of Acts 5.

Ananias and Sapphira, husband and wife, at onetime were "fellowshipped" by the Jerusalem church.But this husband and wife team "fellowshipped"each other in a sinful plot. By their sin, they severedtheir fellowship with God, and supernaturaldevelopments terminated their fellowship with thechurch. They were both put to death miraculously. . . . "And great fear came upon the whole church, andupon all who heard of these things" (Acts 5:11).This demonstrates the secondary value and effect ofproperly administered congregational discipline.

Church At Rome Urged To Turn Away FromHeretics.

Romans 16:17-18 "Now I urge you, brethren,keep your eye on those who cause dissensions andhindrances contrary to the teaching which youlearned, and turn away from them. 18 For such menare slaves not of our Lord Christ but of their own appetites; and by their smooth and flattering speechthey deceive the hearts of the unsuspecting." If the"brethren" (the church), turned away from this trouble-maker, as Paul by inspiration instructed,this would be a case of "congregational discipline". . . still hoping, first, to jar the sinner to a realization of his sin, and thus, repentance; and,secondly, as an example to others who might havebeen influenced by the dissenter.

The Immoral Man — To Be Removed From Your Midst.

The 5th Chapter of 1st Corinthians tells of the immoral brother, and the Corinthian congregation's tolerance of his immorality. They were arrogantinstead of mourning over his sinful condition (Verse 2).Paul wrote: "I have decided to deliver such a one to Satan for the destruction of his flesh, that his spiritmay be saved in the day of the Lord Jesus . .. 6 .. ."Do you not know that a little leaven leavens the wholelump of dough?" First, the goal was to save this sinfulbrother's soul at judgment. But, second, since Paul was aware of the danger of sin (unpunished and undisciplined) spreading to others in the church, he likened it to leaven, and thus warned them of their danger.

I suggest that disciplinary actions taken either privately or publicly, have two purposes: (a) Thesoul's rescue of the one in sin; and (b) the welfare of therest of the members of the congregation.

Brethren in Galatia Cautioned!

Galatians 6:1 "Brethren, even if a man is caught inany trespass, you who are spiritual, restore such a onein a spirit of gentleness; looking to yourself, lest you too be tempted." Here again, when one individual is"caught in any trespass", the spiritually

minded brother is to "restore the 'sinner' in a gentle fashion" . . . but not forgetting himself (the onedoing the restoring), lest he perhaps find himself entrapped in a similar sin.

Two purposes here: (a) Restoration of the sinner,

(b) Cautioning and warning the "spiritually mindedbrother", who after all, is still a human beingsubject to all of our frailties and weaknesses.

Hymenaeus and Alexander—DeliveredUnto Satan.

I Timothy 1:19-20 "Keeping faith and a good conscience, which some have rejected and sufferedshipwreck in regard to their faith. 20 Among these are Hymenaeus and Alexander, whom I have delivered over to Satan, so that they may be taughtnot to blaspheme." Here were two brethren who had wrecked their faith. They had evidently been at least "blasphemers" . . . "speaking against" Deity. Paul hoped, by "turning them over to Satan" to teach thembetter than they had been practicing. Thus, his statedgoal was spiritual improvement on their behalf. Secondly, Paul was concerned that such "talk" mightspread like gangrene. See II Tim. 2:17. A dual purposestill being served by "discipline".

A Factious Man To Be Rejected.

Titus 3:10 "Reject a factious man after a first and second warning, 11 knowing that such a man is perverted and is sinning, being self-condemned."

This is "discipline" ... it was a "warning", it was "admonition" . . . however, in this instance whether private or public, is not indicated.

"Brethren, Admonish The Unruly, . . ."

I Thess. 5:14 "And we urge you, brethren, ad monish the unruly, encourage the fainthearted, help the weak, be patient with all men."

This literally teaches Christians to "admonish (discipline) the unruly (those who are out-of-step)." Also, the Christian is to encourage, strengthen the fainthearted . . . "encourage the discouraged". Assistthose who are weak and exercise patience with all.

"Take Note - Do Not Associate With The Unruly..."

II Thess. 3:6 ". . . you keep aloof from every brother who leads an unruly life. . . ." Verse 14 "And if anyone does not obey our instruction in thisletter, take special note of that man and do not associate with him, so that he may be put to shame.15 And yet do not regard him as an enemy, but admonish him as a brother."

So, the Christian is to "keep aloof" from the unruly brother. "Do not associate" with the sinful brother "so that he may be put to shame". The purpose is still to try and salvage the soul of the sinful brother.

James 5:19-20

"My brethren, if any among you strays from thetruth, and one turns him back; 20 let him know that

he who turns a sinner from the error of his way willsave his soul from death, and will cover a multitudeof sins."

When a brother strays from the truth, we have aduty, a responsibility to "turn him back to the truth" . . . herding the strays back to the flock orherd. In all likelihood, the man's soul will be rescued.

I John 2:18-19.

"Children, it is the last hour; and just as youheard that antichrist is coming, even now manyantichrists have arisen; from this we know that it isthe last hour. 19 They went out from us, but theywere not really of us; for if they had been of us, theywould have remained with us; but they went out, inorder that it might be shown that they all are not ofus."

The only way we as Christians can learn whether or not a given person IS or IS NOT "of us", is topatiently and gently exercise the discipline as hasbeen outlined in the foregoing passages. If the mental heart of the erring, straying, Christian, is asit SHOULD BE, then the sinner will respond to thekind, patient, and gentle admonition. However, if herefuses to listen, first to one, then to several, then ifhe refuses to "hear the church" . . . "listen to the congregation", he must be "turned away from", "removed from the midst", "to be rejected", "not associated with". ... IN ORDER THAT, hopefully,he will yet become ashamed and quit his practice of sin.

The foregoing, constitutes my understanding of"discipline". True, one does not find the expression "church discipline" or "withdrawing fellowship" in the Scriptures. Yet, the subject IS described andtaught in the passages we have considered.

707 Salem Avenue Rolla, Missouri 65401

I do not pretend to have all the answers to humanproblems, but there is a problem today that bringsgreat sadness to my heart and that is the problem of abortion.

My first question is, "Who made us gods over who can live or not live?" I am a young man who loves life and all that God has given. One of the things that God has granted me is the power of creating a life in the bonds of matrimony. In Gen. 1:2628, God said "Be fruitful, and multiply and replenish the earth." The place of this replenishing is found onlyin matrimony (Heb. 13:4). Any other replenishing thatis done God will call in question.

It seems to me that the majority of those who areseeking abortions are those who are living in sin, committing fornication or adultery. One cannot get ridof sin by simply having an ABORTION. One

must repent of the sin (fornication, adultery) and dowhat is best in reference to the child that will be born. I believe if God fearing people could see theway a fetus (unborn child) is taken from the wombthat more would be concerned and then more would be seeking the removal of the abortion law today.Note with me four ways of Abortion:

1. The fetus is sucked out of the womb in such a powerful manner that the fetus is turned into afluid mass of blood, tissue and cartilage.
2. Still another method is done that is called the Caesarian Section Abortion (Hysterectomy). It isdone as if the baby was to be taken care of whereas in this type of abortion the baby is nottaken care of but thrown into a bucket and left to die.
3. The salt water method is done after water has accumulated in the sac around the baby, the water is removed and this salt solution is injectedinto the womb. It takes about an hour for the baby to die, and about 24 hours later labor comesand the baby is born dead.
4. Still another method is the Curretage Technique(D and C). In this technique the doctor scrapesand cuts the fetus up in order to remove it fromthe womb.

After noting these methods do we still have aright to call ourselves a civilized nation? Barbarianis a better name for a nation that has no respect for the life of an unborn child. Since we have decided that unborn children are so young that we can terminate their life, will we now turn to the aged andsay that they are too old?

I personally believe that those who give or get anabortion will have to answer to God for their action (2 Cor. 5:10; Rom. 13:9; Exo. 20:13).

Abortion is killing. It is not a woman exercisingright of control over her own body, but taking thelife from another body. The fetus is endowed at conception with everything necessary to life andthese must only mature and develop to exist independently of the mother. Why not kill the infantafter birth? It still cannot live independently butmust still be nurtured and cared for.

May God give us the strength, courage and faith

to fight such an ungodly practice. 800 Dickerson R.R. Goodlettsville, Tenn. 37072

About all brethren who did not accept the Missionary Society agreed that preachers in the fieldshould be furnished direct support. They objected toany centralization of funds for preaching, whetherthrough a Board or through a Sponsoring Church. Philippians 4:15-16 has been successfully used timeand time again to show that Philippi sent moneydirectly to Paul. Also 2 Corinthians 11:8 was usedto show that a number of churches cooperated by sending concurrently to Paul in the field. The fundswere not pooled under a board or under a churcheldership. They were sent directly to the preacher.

Up until recent years the GOSPEL ADVOCATEwas a champion of the direct support practice. In1910 Brother M. C. Kurfees wrote: "In the days ofthe apostles each church managed its own business,handled its own money, and sent it directly to themissionaries in the field." (Gospel Advocate, 1910,Page 641). Brother E. A. Elam stated it: "The Philippians sent their contributions first to last,directly to Paul and not to a state Board." (GospelAdvocate, 1909, Page 431). C. M. McCaleb explained it thus: "Each church takes up its offeringsand forwards it direct to the missionary, as thoughno other church was cooperating with him." (GospelAdvocate, 1911, Page 1221). The Campbell Streetchurch in Louisville, Kentucky wrote: "We raisedthis money exclusively by freewill offerings, the onlyway of giving recognized in the Bible, and sent it tothe laborers in the field, thus dealing directly withthose whom we supported, as New Testament churches did." (Gospel Advocate, 1894, Page 41).Again we read: "The Plumb Street church, Detroit,Michigan, ignores the general denominational societies and sends its contributions for mission work direct to those who do the work, after themanner of New Testament churches." (Gospel Advocate, 1892, Page 785.) It was only after brethren quit opposing the Missionary Society thatthey began to adopt the indirect method of cooperation. They claim that pooling resources under a sponsoring eldership is not unscriptural because this is "voluntary" cooperation. ButChristian Church people make the same argument, with as much truth, regarding their Societies.

327 Brewer Drive Nashville,Tennessee 37211

Like most folks, I wear 'em two at a time . . . one on each foot. Generally, I also wear a pair of shortsand a "T" shirt together. Therefore I am a little putout when my laundry comes back with five "T" shirts, four pair of shorts and seven socks. (I wonder what the guy who got the extras thinks.)

Anyway; here so many worry about such thingsas being shorted by the laundry and could care lessabout their attitude toward God's Word when we "short" Him. God has said we must hear His Word,believe, among other things therein, that we are allsinners, repent of our sins, confess Christ's name and be buried with Him in baptism for remission of past sins to become a Christian, to be saved. Then we must continue faithfully in service to get toheaven, not falling from grace. See Rom. 10:17; Mk.16:16; Rom. 3:23; Lk. 13:13-15; Rom. 10:10; Acts2:38; Gal. 5:14 with Rev. 2:10. We wax mighty inflailing our denominational friends for their "shorting" of God in their ideas of how to be saved,since these do not go along with those in the Bible.

All right, no argument here. But Christianity is an introspective religion (2 Cor. 13:5). Before looking at another's mote, I need first look at myown log, and set my house in order, to make sure Iam not "shorting" God. What do I mean?

Two things, one directly coming about as a resultof the others.

There is little question concerning the curse ofmaterialism today, nor the fact it is infecting the church like a cancer. Any congregational treasurywill bear this out. While we can always find the money for what we want, the "gimmies" of the so-called "good life", we find it difficult or impossibleto give as we have been prospered. Something is outof balance. The second shorting is the resultingfailure to be able to support God's preachers in Hiswork as we ought to be able. I would hesitate to guess how many appeals for support churches receive from men world-wide but would surmise the number would be in the multiplied thousands. Hostsare unanswered. Of those which do get a reply, mostreceive a resounding "NO!" Who would contend thespread of the cause of Christ suffers because of theunnecessary reduction of our ability to take the gospel of salvation to a lost and dying world?

In Mal. 3:8, 9, the prophet asks, "Will a man robGod? . . . " You had better believe he will! And so will she!

But in shorting God, who is the real loser? TheLord will not "pay the bill" when His "laundry" isgiven back with only seven socks.

P.O. Box 1306 Marshall,Texas 75670

DON MARTIN, 417 E. Groesbeck, Lufkin, Texas 75901. December 30, 1974 my work with the church in Pineland, Texascame to an end and we began work with Fourth and Groesbeckcongregation in Lufkin, Texas. We labored with the church inPineland for 6 and 1/2 years during which time the church madeprogress for God's glory. The church is to be commended for heraccomplishments. I commend the work to any interested soundpreacher of the gospel. She is self-supporting and has a nice preacher's house. It is with a high degree of anticipation that Ilook forward to the commencement of the work in Lufkin, part ofwhich will consist in a daily 30 minute call-in radio program.JAMES R. COPE, Florida College, Temple Terrace, Florida33617. Inadvertently the lecture schedule which was sent to you shows a lecture scheduled from 7:30 to 8:30 on Wednesday evening, January 29, and a College program scheduled from 8:30 to 9:30. If you have not already gone so far that this cannot becorrected in your publication of the lectures, would you pleaseshow the lecture hour at 8:45-9:45 and the first period vacant.Some have concluded that we are substituting this particularprogram for mid-week services in churches. This has never beendone and is not being done this year. This is an oversight in ourpublished materials regarding the Lectures. If you cannotcorrect this, would you please run a notice to this effect in yoursucceeding issue indicating our efforts to correct this. KEN WELIEVER, 420 9th Ave., Palmetto, Florida 33561. In November I moved from Dayton to work with the fine brethrenin Palmetto. During November we averaged 107 for Sundaymorning worship and over $500 a week contribution. We partially support four other men in preaching the gospel. Also wehave a call-in radio program every Sunday from 8:30 to 9:00

a.m. over a local 1000 watt station, WTRL, 1490. The programis growing in interest. Plans are being made to begin a weeklyteaching bulletin in January. I had the opportunity to conductour fall gospel meeting in December which was attended well byour members and by those from the community. We expect anenjoyable and profitable work with these good brethren. JOHN W. PITMAN, P.O. Box 784, Camden, Maine 04843. Since the last report two new families have moved to the Camden areafrom New Mexico and Michigan. The number of Christians meeting here now is 15, with 20 or more in attendance. Themeeting place is still the Megunticook Grange Hall, 7 Mountain Street. We plan to start using film strips in homessoon in hopes of reaching some for Christ. We have set a goal tohave our own building in two years "if the Lord wills." We praythat others will come and help us spread the kingdom of Christ inthis area "where the mountains meet the sea." Send names of any living in this area and they will be contacted. When coming our way, stop and worship. Phone (207) 236-4572.

CONNIE W. ADAMS, P.O. Box 68 Brooks, KY 40109. The Hebron Lane congregation met for the first time in its newbuilding on January 5, 1975. The building seats 288 and has 10class rooms, study and nursery. We are thankful to have it as wehave been meeting in a school since the congregation began inSeptember, 1973. We became entirely self-supporting as ofJanuary 1. We have a young man in the congregation who plansto spend his life preaching the gospel and has already preached anumber of times. He would like to fill Sunday appointmentswithin driving distance of Louisville during the summer or evenbefore that. I will be glad to put you in touch with him. Since thebeginning of our work, a local newspaper, POSTBOY, has carried a weekly column called "The Bible Question Box" whichI write and which they carry free as a feature of the paper. The company which publishes this paper, also publishes 13 otherpapers. This column has been lifted and carried in all of thesepapers. Also, we were able to get them to carry THEOPHILUSeach week. This is the popular feature by Bob West of Orlando,Florida. It is now being carried in several of these paperswithout charge. Many weekly papers around the country which serve rural areas are glad to get copy, if it is well done. I urgebrethren in such areas to check into the possibilities. You maybe passing up a good opportunity to teach the truth.IMHOFF AVENUE CONGREGATION in Port Arthur,Texas always has a good program of work going on. During 1974contributions averaged better than $1239 a week and theysupport 13 gospel preachers, fully or in part. They now haveunder way the training and preparation of a number of young men with the view to preparing them for the work of deacons.MEXICAN WORK. Glen Rogers edits a sixteen page papercalled ALONG THE BORDER which reports on the progress ofwork among Mexicans and contains good teaching articles inSpanish. The news reports are carried both in English andSpanish. This paper is published at 408 LaVista Ave., McAllen,Texas 78501 and is now in its 14th year. The October, 1974 issuereports 53 baptisms and 5 restorations. A number of Mexicanbrethren are laboring well under impoverished circumstances. Anumber of these need and deserve support from any who are ableto assist. RALPH JOINER, 4667 Cooper Rd., Cincinnati, Ohio. It wasthe first Sunday in December, 1973, that my family and I moved to Cincinnati to begin work with the Blue Ash church. I can say,in all honesty, that the year since then has been the most enjoyable of the twelve I have been preaching Christ's gospel. TheBlue Ash church stands for the truth and upon the truth. Wefought a hard battle against that institutional monstrosity: Cincinnati's "Campaign '74." Our labors were not in vain.Shortly after the "Campaign" ended we were paid a visit by twofine brethren from the congregation in Hazelwood. Theythanked us for our firm stand, saying that it helped them tostand for the truth also. Even the press took notice. While ourliberal brethren were trying to leave the impression that all thearea churches were supporting the "Campaign" the Cincinnati Post reported that not all the churches were behind it and "at least one is opposed to it." The Blue Ash church is at peace. Noris it a peace that comes with sleep or death. It is the peace thatcomes when each member is dedicated to the "old paths." Whenproblems arise, as they do in every congregation, they arehandled with love, understanding and the word of God. I ampleased to be associated with these good brethren. I pray thatwhat we have will abide until Christ returns.

"THEY OF ITALY SALUTE YOU" RODOLFO BERDINI, Rome Italy. We will be deeply honoredif brethren from the States, traveling through Italy could worship with us. The church in Aprilia meets at Via Guarneville56 (this is about 15 miles from Rome). Worship is at 10 a.m.Sundays and 8 p.m. on Thursday nights for Bible study. Thepreacher is Rodolfo Berdini whose phone number is 58-95-273. Afaithful congregation meets in Rome at Via Sannio 69 withSunday worship at 9 a.m. and on Thursday at 7 p.m. for Biblestudy. Sandro Corazza is the preacher. His phone number is 7550-71, or 75-75-508.

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PREACHERS NEEDED

SIOUX CITY, IOWA. The church in Sioux City began inJanuary, 1968 with five families which left the liberal group.After meeting in homes and rented buildings, an old, but morethan adequate building was purchased from the Church of theNazarene. Since we began, several have been baptized, somehave moved in and others have moved away. The work in thisnorth central part of the country has always been slow withcongregations few and far between. We believe there are honestsouls here who can be reached and would like to find a good manto work with us. The preaching, teaching of the adult class andsong leading are now being done by Glenn Meyer, a farmer wholives at Bancroft, Nebraska, 40 miles from Sioux City. Whoevercomes would have to locate part of his support. Those interestedin this work may contact Glenn H. Meyer, Rt. 2, Box 71, Bancroft, Nebraska 68004.

FORREST CITY, ARKANSAS. The church at Forrest City, Hwy. 1, South Forrest City is looking for someone to work fulltime preaching and teaching the gospel. Support is available.For further information call: Horace Hartsell (501) 633-8003; AlKirk (501) 633-1760 or Doug Northcutt (501) 633-4313.

DEATHS

C. A. CORNELIUS, Rogers, Arkansas. This veteran preacherof the gospel for more than 50 years died November 16, 1974. Hewas a member of the Rogers, Arkansas congregation. Funeralservices were held in Pea Ridge, Arkansas by Euan DeanLemon. Brother Cornelius stood for the truth even in the face of much opposition. You never had difficulty knowing where hestood on any issue. I found him a true friend and a great inspiration. He will be greatly missed. Only the Lord knows fullythe good of this one life. G. Randy Dickson J. A. BRUTON, Port Arthur, Texas. At the age of 88 this well known brother toall in the Port Arthur area went to his reward on Dec. 6, 1974. He obeyed the gospel in a brush arbor meeting in 1918. Heserved as an elder for 43 years, first at Sixth Street in PortArthur and then later at Imhoff Avenue. The kingdom of Godcame first always in his life. He was well respected and manysought his counsel. Funeral services were conducted by David Smitherman (his grandson and a gospel preacher) and by BillCavender. He was a friend of God, a friend of Christ, a friend of the church, a friend of the Bible and a friend to all that is good and right in the world. He was a grand old man, a brother beloved, an outstanding elder, a diligent Bible student,a lover of good and virtuous people and things. (Summarized from article by Bill Cavender in Imhoff Avenue Messenger ofTruth).